Ramanuja's Gita Bhashyam - Chapter 4 - sloka 11

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

Diverse means to the same end - sloka 11

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 11

Krishna at birth

Ye yatha mam prapadyante tan tatha eva bhajami aham I

Mama vartam anuvartante manushyah partha sarvashah II sloka 11

ये यथा मां प्रपद्यन्ते तान् तथा एव भजामि अहं ।

मम वर्तम अनुवर्तन्ते मनुष्याः पार्थ सर्वशः ।। श्लोक ११ 

Whoever resorts to me in any manner, in the same manner do I favour them; men experience me alone in different ways, O Arjuna

Whoever is desirous of resorting to me , in whatever manner they think of me according to their inclinations and take refuge in ME - I favour them in the same manner as desired by them; I reveal myself to them. All men who are intent on following me do experience with their own eyes and other sense organs in all ways, ie., in every way wished by them, my form (including images) however inaccessible it might be to speech and thought of the yogins.

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 12

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Fruit of worship of Minor Deities - Sloka 12

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 12

Kankshantah karmanam siddhim yajante iha devatah I

Kshipram hi manushe loke sidhtih bhavati karmagya II sloka 12

काङ्क्षन्तः कर्मणां सिद्धिं यजन्ते इह देवताः ।

क्षिप्रं हि मानुषे लोके सिध्तिः भवति कर्मजा ।। श्लोक १२ 

Longing for success in action on earth, they worship gods; for quickly is success born of action in this world of man.

The higher the ideal the more arduously one has to prepare for it and the longer one has to wait for it. Self knowledge is harder to attain than the fruits of action. What is perceived by the senses is portrayed as the world of man, where quick results can be obtained; but they are impermanent  in character. The ignorant seek for sense-objects easily obtainable. Access to a monarch is hard to get, but it is very consequential. Acquaintance with a petty page of a monarch is easily got, but it is of no consequence. Devotion, wisdom, salvation & such like divine gifts come to the worshipper of Iswara. Votaries of the minor gods get their desserts accordingly. Ideals vary according to the mental attainments of the people.

How can we know the attainments of the people? The answer comes in the next sloka.

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 10

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's Gita Bhashya, published by Ramakrishna Mission.

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 10

Dodamallur Krishna

Vita Raaga bhaya krodhah madmayah mam upasritah I
Bahavah gyana tapasa putah madbhavam agatah II sloka 10
वीत राग भय क्रोधाः मद्मयाः  माम उपाश्रिताः   ।
बहवः ज्ञान तपसा पूताः मद्भावं आगताः ।। श्लोक १० 


Freed from desire, fear & wrath, absorbed in Me, depending on Me, purified by the austerity of knowledge, many have attained My state.


Purified by the austerity called knowledge of the truth of my life and deeds, many have become transformed in this manner. The sruti says to the same effect.

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 11

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Diverse means to the same end - sloka 11

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 11

Krishna at birth

Ye yatha mam prapadyante tan tatha eva bhajami aham I

Mama vartam anuvartante manushyah partha sarvashah II sloka 11

ये यथा मां प्रपद्यन्ते तान् तथा एव भजामि अहं ।

मम वर्तम अनुवर्तन्ते मनुष्याः पार्थ सर्वशः ।। श्लोक ११ 

In whatever way men identify themselves with Me, in the same way do I carry out their desires; men pursue my path, O Partha, in all ways.

Different kinds of food suit different beings. What is food to open maybe poison to another. But each being receives nourishment from the food it takes. Religions are similarly  divergent to suit the varying temperaments. The Lord recognises the need for all the divergent paths  and understands the urge in the hearts of the various types of devotees and graciously  helps them all to attain perfection. It is incumbent on the aspirant to see into the universalism  of the Lord. He sees into the glory of the Lord who sees how He is shaping all beings through the various paths. All beings are resting in the same Lord and enjoying Him only, while their interpretations are different.

Why do people run after little things instead of seeking the Lord himself? This is explained in the next sloka

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 9

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 9

Kurukshetra

Janma karma cha me divyamevam yah vettti tattvatah I

Tyaktva deham punarjanma naiti mameti sah arjuna II sloka 9 

जन्म कर्म च मे दिव्यमेवं यः वेत्ति तत्त्वतः ।

त्यक्त्वा देहं पुनर्जन्म नैति ममेति सः अर्जुन ।। श्लोक ९ 

He who thus knows My divine birth & action does not get rebirth after leaving the body;he will come to Me, O Arjuna

He who knows truly my life and actions,- supernatural and special to me, which are intended solely for the protection of the good and to enable them to take refuge in me - Me who am devoid of birth, unlike ordinary beings whose birth is caused by karma associated with prakriti and its 3 gunas producing the evil of bondage, and who is endowed with auspicious attributes such as Lordship over all omniscience, infallible will etc.- Such a person after abandoning the present body will never be born, but will reach me only. By true knowledge of my divine birth and acts, all his sins  standing in his way of taking refuge in me are destroyed. In this birth itself, resorting to me and loving me and concentrating on me alone, he reaches me.

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 10

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 10

Dodamallur Krishna

Vita Raaga bhaya krodhah madmayah mam upasritah I

Bahavah gyana tapasa putah madbhavam agatah II sloka 10

वीत राग भय क्रोधाः मद्मयाः  माम उपाश्रिताः   ।

बहवः ज्ञान तपसा पूताः मद्भावं आगताः ।। श्लोक १० 

Freed from passion, fear & anger, filled with Me, taking refuge in Me, purified by penance in the fire of knowledge, many have entered into My Being.

 It is only after filtering that muddy water becomes fit to be mixed with pure water. Mind purged from passion, fear and anger assumes competency to grasp the Divine. Then getting absorbed in It becomes easy. Through absorption the glory of the Divine is increasingly realsied. There is then no difficulty whatsoever in taking refuge in what is known to be Benign. Fuel consigned to fire becomes fire itself. It is penance when individuals seek to know of the Divine and give themselves over to it. This way many have ascended from the human to the Divine. There is no purification greater than this. Mukti or emancipation in this is an eternal process.

Maya is inherent to Iswara. This maya is constituted of both vidya and avidya - knowledge and ignorance. Vidya-maya is made of discrmination, devotion, detachment and love of beings. It takes the aspirant towards God. Avidya-maya on the other hand estranges man from God 

Sri Ramakrishna Paramahamsa

  

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 8

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 8

Paritranaya sadhunam vinashaya cha dushkritam I

Dharma samsthapanarthaya sambhavami yuge yuge II sloka 8

परित्राणाय साधूनां विनाशाय च दुष्कृतं ।

धर्म संस्थापनार्थाय संभवामि युगे युगे ।। श्लोक ८ 

For the protection of the good, for the destruction of the wicked and for the establishment of dharma, I am born age after age.


The good are those that follow the dharma, as defined above. They are the foremost among the vaishnavas, who have taken refuge in me. While my name, acts and form are inaccessible to speech and thought, these devotees cannot get support and sustenancefor themselves without perceiving me. They regard even a moment's time without me as a thousand kalpas. They become broken in every limb because of the separation from me. So I am born from age to age in the forms of Gods, men etc for protecting them by affording them the opportunity to behold my form and acts and to converse with me.
I am born  also for the destruction of those who are opposed to such devotees and for the restoration of declining vedic dharma, which consists of my worship. The main purpose of incarnation is the revealing of his adorable form so that all may worship him. The destruction of the wicked is secondary only. There is no specific restriction of the yugas like Krita, Treta etc for the appearance of Divine Incarnations 

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 9

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 9

Kurukshetra

Janma karma cha me divyamevam yah vettti tattvatah I

Tyaktva deham punarjanma naiti mameti sah arjuna II sloka 9 

जन्म कर्म च मे दिव्यमेवं यः वेत्ति तत्त्वतः ।

त्यक्त्वा देहं पुनर्जन्म नैति ममेति सः अर्जुन ।। श्लोक ९ 

He who thus knows My divine birth & action in true light, having dropped the body, is not birth again, but comes unto Me, O Arjuna

The unborn Iswara puts on the appearance of birth and growth by His divine powers. imilarly the actionless Entity stages holy activities for the good of the world. Those spiritual men who intuit these facts about the Lord are able to live unaffected by the world even as the Incarnation does. Ultimately, while yet in the human frames and after casting them off, those blessed ones get themselves merged in the Absolute. Pondering over the play of the Divine as the human, is a sure menas to get at this great goal.

Treat not the personalities like Rama, Sita, Krishna, Radha and some others are mere allegorical entities. They were once in body and flesh as you aer now. But because of their spiritual perfection they seem more fictitious than factual. Iswara and His incarnation are one and the same even as ocean and the waves are.

A visitor to a palace can see only portions of it. But the prince apparent can have free access to all parts of the palace. Likewise Incarnations of God easily get into various states of spiritual consciousness.

It is rather difficult to comprehend the Infinite sporting in the finite human form.

During the advent of Sri Rama it was given to the seven rishis only to understand his divine descent. This way all incarnations are understood by only a few during their life time.

Sri Ramakrishna Paramahamsa

By what processes did the wise make themselves worthy of comprehending the Divine. The explanation comes in the next verse.  

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 7

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 7

Yada yada hi dharmasya glanir bhavati bharata I

Abhyuktanam adharmasya tadatmanam srijamyaham II sloka 7

यदा यदा हि धर्मस्य गलानिर भवति भारत ।

अभ्युक्तानां अधर्मस्य तदात्मानं स्रिजंयाहं ।। श्लोक ७

Whenever there is a decline of dharma, O Arjuna & uprising of Adharma, then I incarnate myself.

 There is no restriction to the tim of my birth; whenever Dharma taught by the vedas that must be observed by the 4 varnas (stations of society) and 4 ashramas (stages of life declines) and adharma, its opposite increases, then I myself by my own will and  in the manner stated, incarnate myself. 

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 8

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 8

Paritranaya sadhunam vinashaya cha dushkritam I

Dharma samsthapanarthaya sambhavami yuge yuge II sloka 8

परित्राणाय साधूनां विनाशाय च दुष्कृतं ।

धर्म संस्थापनार्थाय संभवामि युगे युगे ।। श्लोक ८ 

For the protection of the good, for the destruction of the wicked and for the establishment of dharma, I am born age after age.

Purgation is an unfailing process of nature. The cleansing takes place at all levels in various ways. In the agricultural field it goes on as weeding and manuring. When the wicked become more in number in the world of dharma would not thrive in their midst. War, pestilence, famine, and such forces inevitabily come in both to strike a balance of population and to set right the perverts

Among the 3 gunas the predominance of Rajas & Tamas  aggravates adharma  which threatens to topple the social fabric. The function of the incarnation is to induce sattva the chief and foremost of the gunas in society. And along with it dharma begins to thrive. A balance of power among the 3 gunas is necessary for social order to work on right lines.

A viceroy is deputed by the monarch to quell lawlessness and disorder in a distant dominion. Similarly an incarnation is the man of authority sent by Iswara into society. He comes to put in order all lapses & deviations in the practice of dharma.

Sri Ramakrishna Paramahamsa

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 6

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 6

Ajah api san avyayatma bhutanam ishwarah api san I

Prakritim svam adhisthaya sambhavami atmamayaya II sloka 6

अजः अपि सं अव्ययात्मा भूतानां इश्वरह् अपि सं ।

प्रकृतिं स्वं अधिष्ठाय संभवामि आत्ममायया ।। श्लोक ६ 

Though I am birthless & of immutable nature, though I am the Lord of all beings, yet by employing My own nature (Prakriti) I am born out of My own free will.

 Without forsaking any of my special qualities, as supreme rulership, birthlessness, imperishability etc, I am born by my free will. Prakriti means one's own nature. The meaning is that by employment of my own nature and taking a form of my choice, I incarnate by My own will.

The character of my own nature becomes evident from the following sruits  : He who is of sun-like colour, beyond darkness (Tamas); He who abides beyond Rajas (Active matter);This golden Person who is within the sun; within the heart, there is the person consisting of mind, immortal and golden; All mortal creatures have come from the self-luminous person; whose form is light, whose will is truth, who is the self of ethereal space, who contains all actions, contains all desires, contains all odours & tastes; Like a raiment of golden colour. All this elaboration is meant to refute the doctrine of mere apparency of incarnations as taught by Advaitins. Ramanuja, in his Introduction to the Bhashya, upholds the absolute reality of incarnations.

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 7

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 7

Yada yada hi dharmasya glanir bhavati bharata I

Abhyuktanam adharmasya tadatmanam srijamyaham II sloka 7

यदा यदा हि धर्मस्य गलानिर भवति भारत ।

अभ्युक्तानां अधर्मस्य तदात्मानं स्रिजंयाहं ।। श्लोक ७

Whenever there is a decay of dharma and rise of adharma, then I embody myself, O Bharata.

 Dharma is verily the karma that is conducive to man's growth and progress; what impedes them is adharma. At every time adharma prevails and prevents man's evolution , the cosmic intelligence embodies itself, as a matter of course. Having personified himself, what does the Lord do?. He proclaims in the next sloka.

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 5

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 5

Andal - Thiruindaloor

Bhagawan  Uvacha

Bahuni me vyatitani janmani tava cha arjuna I

Tani aham veda sarvani na tvam vettha param tapa II sloka 5

भगवन् उवाच 

बहूनि मे व्यतीतानि जन्मनि तव च अर्जुन ।

तानि अहं वेद  सर्वाणि न त्वं वेत्थ परम् तप ।। श्लोक ५ 

The Lord said

Many births of Mine have passed, O Arjuna, and so is it with you also. I know them all while you do not know them.

 By this, the reality of the Lord's birth is declared in the sentence, "Many births of Mine have passed". "so is it with you also" is added by way of illustration. 2

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 4

The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 4

Arjuna Uvacha

Aparam bhavato janma param janma vivasvatah I

Katham etat vijaniyam tvam adau proktavan iti II sloka 4

अपरं भवतः जन्म परम् जन्म विवस्वतः ।

कथं एतत् विजानीयां त्वां आदौ प्रोक्तवान इति ।। श्लोक ४

Arjuna said

Later was your birth, and earlier the birth of Vivasvan. How then am I to understand that you taught it in the beginning?

According to teh calculation of time, your birth was indeed later, contemporaneous with our births. And the birth of Vivasvan was at  earlier time, reckoned as 28 cycles of units of 4 yugas each. How can I understand as true that you taught it in the beginning?

Now, there is no contradiction here, for it was quite possible that He had taught Vivasvan in a former birth. The memory of what was done in former births is quite natural for great men. This should not be taken to mean that Arjuna does not know the son of Vasudeva, the speaker, as the Lord of All. Because he (Arjuna) says later on, "You are the Supreme Brahman, the Supreme Light and Supreme Purifier. All the seers proclaim You as the eternal Divine Purusa, the Primal Lord, unborn and all pervading. So also proclaim the divine sage Narada, Asita, Devala & Vyasa. You yourself also are saying this to me" (10.12-13)

Arjuna had heard repeatedly from Bhishma and others during the Rajasuya sacrifice of Yudhishtra

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 6

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 6

Ajah api san avyayatma bhutanam ishwarah api san I

Prakritim svam adhisthaya sambhavami atmamayaya II sloka 6

अजः अपि सं अव्ययात्मा भूतानां इश्वरह् अपि सं ।

प्रकृतिं स्वं अधिष्ठाय संभवामि आत्ममायया ।। श्लोक ६ 

Though I am unborn, imperishable and the lord of beings, yet subjugating My Prakriti, I come into being by My own Maya

Prakriti or Maya shakthi  has her part to play both with the jivatman and with the incarnations of iswara, but her function with these two entities is on diametrically opposite bases. She enslaves the former and is enslaved by the latter. It is by manipulating  His maya shakthi   that the unborn lord puts on the appearance of being born and of growing. The One supremely above karma apparently assumes it. That karma again is not capricious. The collective karma of the society as it ought to be, gets itself embodied in the Incarnation. He does not stand in need of making any experiments with the various factors of life. His advent simply explains the sublime plan and purpose of himan life. He is the benign model to be  followed by the others.

Everything in nature has its time to appear. Does the Incarnation of God also come under this law in any way?  The answer comes in the next sloka.

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 5

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 5

Andal - Thiruindaloor

Bhagawan  Uvacha

Bahuni me vyatitani janmani tava cha arjuna I

Tani aham veda sarvani na tvam vettha param tapa II sloka 5

भगवन् उवाच 

बहूनि मे व्यतीतानि जन्मनि तव च अर्जुन ।

तानि अहं वेद  सर्वाणि न त्वं वेत्थ परम् तप ।। श्लोक ५ 

The Lord said

Many are the births taken by Me and you, O Arjuna. I know them all while you know not, O Parantapa.

Arjuna is a Jivatman  bound by karma. So he  has no memory of his previous births. But Krishna is an Incarnation of Iswara. He is therefore ever pure, ever free and omniscient. He can call to mind how the Cosmic Intelligence assume a form previously and enlightened Vivasvat.

Incarnations are all the personifications of Iswara. In the ocean of Sat chit ananda a wave rises up in one place at one time and it is called Krishna. 

Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 3

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Master & Disciple Lineage sloka 1-3

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 3

Radha Shyamsunder - Brindavan

Sa evayam maya tedhya yogah proktah puratanah I

Bhaktosi me sakha cheti rahasyam hetad uttamam II sloka 3

स एवायं मया तेध्य योगः प्रोक्तः पुरातनः ।

भक्तोऽसि मे सखा चेति रहस्यं हेतद उत्तमं ।। श्लोक ३ 

The same ancient yoga has been today told to you by Me, for you are my devotee and friend; and this secret is supreme indeed.

Secrecy is maintained in regard to many things worldly, because of selfishness or because of their being harmful if abused. The science of yoga remains secret not for these reasons, but because of the incompetency of man to pursue it properly. It becomes obscure when the right sort of people become rare in society. Now Arjuna, a worthy recipient has appeared and therefore a new revelation of yoga also ensues. What a man has made himself worthy of, that comes to him spontaneously. This fulfilment is called the law by some and the grace by others. 

Arjuna is here beset with a doubt. He presents this in the next sloka. 

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 2

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Master & Disciple Lineage sloka 1-3

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 2

Evam parmapara praptam imam rajarishayah vidhuh I

Sa kaleneh mahata yogo nashtah paramtapa II sloka 2 

एवं परम्पर प्राप्तं इमां राजर्षयः विधुः ।

स कलेनेः महत योगो नष्टः परंतप ।। श्लोक २ 

Thus transmitted in regular succession the royal sages knew it. This yoga, by long efflux of time decayed in this world, O scorcherer of foes.

 When the right type of men become scarce, the right system also dwindles away.As the shadow follows the substance, a good system comes in again with the advent of proper people. Here in the next sloka the Lord clarifies the fact

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 1

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Master & Disciple Lineage sloka 1-3

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 1

Ramar - Chettipunyam

Sri Bhagavan Uvacha

Imam vivasvate yogam proktavan aham avyayam I

Vivasvan manave praha manuh ikshvakave bravit II Sloka 1

श्री भगवान उवाच

इमां विवस्वते योगं प्रोक्तवान अहं अव्ययं ।

विवस्वन मनवे प्राह मनुः इक्ष्वाकवे ब्रवीत ।। श्लोक १

The Blessed Lord said

This imperishable yoga, I declared to Vivasvat; Vivasvat  taught it to Manu, who in turn told it to Ikshvaku.

Moksha or the  spiritual emancipation being imperishable, yoga or the means to it is alsodesignated as imperishable. Man's endeavours for emancipation are everlasting; practice of yoga is also therefore everlasting.

Vivasvat is the name of Surya, the sun God. Manu is the ruler immortalised by his smriti - the code of conduct. Ikshvaku is the first among the kings of the solar dynasty. When the rulers of the kingdoms come to know of this supreme wisdom they tackle  the worldly problems more diligently.

Bhagavad Gita Chapter 3 - Karma Yoga - Essence of Chapter 3

The contents of this mail below  has been completely taken from the ebook Swamy Desikan’s GeethaarTa Sangraham which has been Annotated as a Commentary in English By Oppiliappan kOil SrI Varadachari Sathakopan (www.sadagopan.org). This ebook is available at http://www.sundarasimham.org/ebooks/GitaSHM.pdf. I have also attached the book for ease of download.

Translation of  Alavandar's Gitarthasangraham,  by Diwan Bahadur  VK Ramanujachari, published by Andavan Ashram has also been provided below.

VEDANTA DESIKAR'S GITARTHASANGRAHAM (IN TAMIL)

Krishna & Kuselar 

THE ESSENCE OF THE THIRD CHAPTER--- PAASURAM 4

This chapter has 43 slOkams.

சங்கந்தவிர்ந்�� சகஞ்சதிர் ெபற்ற தனஞ்சயேன
ெபாங்குங்குணங்கள் ��ணர்ப்பைனத்��ம் ��க விட்டவற்��ள்
நங்கண்��ைரத்த கிாிைசெயலாெமன��ம் நவின்றார்
எங்கும் அறிவர்கேளெயன்�� நாதனியம்பினேன




Sankam tavirnthu sakam sathir peRRa DhananjayanE
Pongum guNangaL puNarppu anaitthum puhavittu avaRRuL
NankaNN uraittha kirisai yelAm yenavum navinRAr
Yengum aRivarhaLE yenRu NaaTan iyampinanE



(MEANING):
In the previous paasuram, Lord pointed out that Karma yOgam has to be done first to get the  mind under control and then one should proceed to JnAna yOgam. A question arises about some one, who is competent to perform JnAna yOgam directly without the intermediate step of Karma yOgam. The question is why such a capable person should trouble himself with Karma yOgam.


The answer is that the gains of JnAna yOgam can not be realized unless Karma yOgam is mastered first. We have to perform Karma yOgam first and please the Lord by doing karmAs without anticipation of the fruits of the karmA. Sins are destroyed during the practice of such karma yOgam. The mind gets cleansed. The power of dhOshams like desire and anger diminish and the indhriyams come under the influence of the saadhakan. This leads on to the practice of JnAna yOgam as the next step. If one does not perform Karma yOgam first and proceeds directly to Jn~Ana yOgam, it is like some one, who wants to build a seven tiered gOpuram by starting with the seventh tier first. He will become a laughing matter. Further, no one can stay idle even for a second without doing any karma except during the praLaya Kaalam. Jeevan is goaded by one or other of the three guNams to perform one or other karmAs. Karma yOgam is easy to practice. Mistakes do not creep in, while one practices Karma yOgam. It is impossible not to be engaged in KarmAs. The bodily existence will be impaired, if we abandon Karma yOgam. Even the great souls like King Janaka, who were fully qualified to jump start their Saadhanai with JnAna yOgam practiced Karma yOgam first to show to the world the correct sequence. If some one sets an example by skipping Karma yOgam, even those, who are not competent to perform JnAna yOgam will mimic the capable ones and end up in spiritual disaster. This will lead to the accumulation of sins by the trendsetter and he will further lose his grip on the JnAna yOgam as well.


ADDITIONAL COMMENTS ON THE WORDS & PASSAGES OF THIS PAASURAM
“Sangam Tavirtthu”: When one performs Karma yOgam, one should do it for Bhagavath preethi and not for gaining any fruits that one may desire.


“Pongum guNangaL puNarppu anaitthum avaRRuL puhavittu”: Satthvam, Rajas and Tamas are the three guNams associated with Prakruthi. In the body of the chEthanam, they are presenting in different proportions. They are behind the performance of appropriate karmas as described in detail in the 14th chapter of SrImath Bhagavath GeethA. Jeevan deludes itself by thinking that it is the doer of the karmAs. This delusion (Bhramam) arises from the wrong conviction that Sareeram is indeed the aathmA. In contrast to these deluded souls, those who have a clear understanding of the Aathma Svaroopam will know that the ability to perform karmAs is a natural attribute of the Aathma and the association with the three guNams is the causative factor. This is known as Karthruthva anusandhAnam.


“NangkaNN uraittha kirisaikaL yelAm yenavum navinRAr yengum aRivarhaLE”: Those who recognize that all the karmAs are performed by SarvEswaran through His Servant, the Jeevan for the purpose of His own joy. One has to comprehend this tatthvam, while performing Karma roopa kaimkaryams. Those who have this practice are considered as the Masters of the essence of all Bhagavath Saasthrams.


Instructing Arjuna in this manner, Lord commanded him to engage in the practice of his karmAs as a Kshathrian and fight his enemies in that righteous war.


SWAMY ALAVANTHAR'S SUMMARY OF THIS THIRD ADHYAYAM IS:
असक्त्या लोकरक्षायै गुनेष्वारोप्य कर्तुतां I
सर्वेश्वरे वा न्यस्योक्ता तृतीय कर्मकार्यता ।। श्लोक ७ 


(MEANING):
In the third chapter, our Lord emphasized the importance of performing KarmAs with the understanding that they are done by the three guNams and the need for surrendering the fruits of them at the Lord's feet and recognizing that all these KarmAs are Bhagavath adheenam. Our Lord pointed out that He performs these nithya karmAs even if He as the possessor of Jn~Ana Yogam does not need to do them. He explained that He performs for lOka rakshai and perform them for the benefit of all, who do not have the sakthi to practice JnAna Yogam.


RAAMANUJA'S SUMMARY:
The aathma sAkshAthkAram (the direct visualization of the individual Self/Jeevan) is the precedent for success in practice of Bhakthi yOgam. This is explained in the next four chapters starting from the Third Chapter.


BhagavAn states that the practice of JnAna yOgam by plunging head long is a difficult and dangerous act (sahasA yEva JnAna yOgO dhushkara:) The chEthanam in this world cannot exist without action driven by the guNAs born of Prakruthi. Anyone who says that he has skipped Karma yOga and jumped to JnAna yOga directly is a hypocrite (MiTyAchAran).


There is every fear of downward descent in his case. Therefore one has no choice but तो perform obligatory karmAs (Nithya Karmaa) without seeking the fruits thereof. By performing karmAs without attachment to the fruits of such karmAs, one attains the Supreme Being:


तस्माद सक्तः सततं कार्य कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पुरुषः ।।
Tasmad saktah satatm karya karma samachar I
Asakto hyacharankarma paramapnoti purushah II 


GeethAchAryan goes on to say that He is “AvAptha samastha Kaaman” (One who has all of His desires fulfilled) and the Supreme Master of all and yet He goes on working (performing karmAs) for the protection of the world and its beings.


The Lord instructs ArjunA to surrender all of his actions to Him with a mind focused on Him as the antharyAmi of all and engage in his battle ahead resolutely without the heat of excitement:

Mayi sarvani karmani samnyasya adhyatma chetasa I

Nir asih nirmama bhutva  yudhyasva vigatjwara II sloka 30
मयि सर्वाणि कर्माणि संन्यस्य अध्यात्म चेतसा ।
निर असिः निर्मम भूत्वा युध्यस्व विगत ज्वरह् ।। श्लोक ३० 



Here, the Lord instructs ArjunA to perform all prescribed karmAs befitting his role as a Kshathriyan free from selfishness and in a mood of not seeking the phalans for such karmAs. He asks ArjunA to dedicate the fruits of all those required KarmAs to Him with adhyAthma chEthas (with a clear mind knowing that the Lord is the indweller in all) and never forgetting that Lord is his Master (Seshi) and he is His (Lord’s) agent (Seshan). One who has this sEshathva JnAnam is the one with adhyAthma chEthas. Lord states that those who do not have this Tatthva Jn~Anam are lost forever.


During the rest of this third adhyAyam, Lord explains the difficulties in the practice of JnAna yOgam. GeethAchAryan stresses the importance of controlling the senses AT THE VERY BEGINNING, so that both JnAnam (knowledge) and VijnAnam (discrimination) are not destroyed (Geethai III. 41). Next, BhagavAn rank ordered the adversaries to JnAna Yogins: The indhriyAs (senses) are important virOdhis for gaining knowledge (JnAnam). Even if the Yogi controls the senses, the mind exerts a dominant role by lusting after the sense objects and becomes a bigger impediment to gaining JnAnam. If one controls the mind, Bhuddhi (the intellect) still is a greater impediment than Senses and the mind. Even after controlling the sensory organs and the mind, the Bhuddhi can play some perverted games and stand in the way of gaining JnAnam. Assuming that the senses, mind and intellect are some how controlled, there is a virOdhi, which is the biggest of them all. That is desire (Kaama:).

Indriyani parani ahuh indriyebhyah param manah I

Manasah tu para buddhih yah buddheh paratah tu sah II sloka 42

इन्द्रियाणि पराणि आहुः इन्द्रियेभ्यः परम् मनः ।

मनसः तु परा बुद्धिः यः बुद्धेः परतः तु सः ।। श्लोक ४२ 

In the final slOkam of this chapter (III-43), the Lord instructs Arjuna to recognize Kaamam (desire) as the top most obstacle in the pursuit of JnAna yOgam and directs Arjuna to destroy this enemy (desire) by stabilizing the Manas with the help of Bhuddhi, which in turn is reined in by the practice of Karma yOgA:

Evam buddheh param budhtva samstabhya atmanam atmana I

Jahi shatrum mahabaho kamrupam durasadam II sloka 43

एवं बुद्धेः परम् बुद्ध्वा  संस्तभ्य आत्मानं आत्मना ।

जहि शत्रुं महाभो कामरूपं दुरासदं ।। श्लोक ४३ 

Sri Ramanuja’s Gita BhAshyam
Chapter 1 of Geethai is about “Arjuna”s sorrow and Confusion”
Chapter 2 of is about: “Communion through Knowledge”.
Chapter 3 is about “Communion through Action”.
Chapter 4 is about “Renunciation of Action in Knowledge”.
Chapter 5 is about “Communion through Renunciation”
Chapter 6 is about “Communion through Meditation”
These are the six Chapters of the First Hexad united together as a self-consistent Unit. In the third chapter, the emphasis was on the need to practice Karma yOgA with Phala thyAgam for both the Saadhakan with strong body impulses as well as for the one qualified to practice JnAna yOga.


In the fourth chapter, the absolute need for practicing Karma YogA is reiterated and emphasized. Further, the avathAra rahsyam of the Lord is touched upon.


Meaning from Alavandar's Gitarthasangraham, translated by Diwan Bahadur  VK Ramanujachari, published by Andavan Ashram

In the 3rd chapter, the doing of karma is taught for the protection of the world. It should be done without attachment, placing the doership on the gunas or on the All-ruler. 
Explanation 
The teaching as to the lower tatva - the atma - and as to the doing of karmas without attachments  was completed in Chapter II. The disciple Arjuna asked why he was asked to do karma yoga in preference to jnana yoga which is the direct means to yoga (meditation on the atma). This question gave the teacher an occasion to point out that in the case of persons who hold high position,  and whose practice will be followed by others, karma yoga  alone should be done. Most persons have imperfect knowledge of the atma as he is, and are attached to action. If the man in a high position does jnana yoga, they will abandon karma yoga, for which alone they are fit, and will take up jnana yoga; and being unable to do it steadily, they will be ruined. The direction is therefore given :
Let not the wise man unsettle the mind of the ignorant people attached to karma. By doing persistently and precisely let the wise induce the others in all activities (verse 26)


The teacher pointed out his own example. There was nothing not attained by him, which had to be attained by action. Yet he remained in action only. The man in high position not only protects the world by carrying it with him; but he also saves himself from the sin of being the means of its ruin.
2. This is the new teaching. The remainder of the chapter explains the teaching given in Chapter II. It was said that one's business is only with the fruits and never with the fruits. A motive for action should be supplied; (verses 9 to 16) 
With what the devatas give, offerings should be made to them again. If one does not do so, but appropriates them for his own enjoyment, he becomes a thief. The question arises how one should live. The reply is given that he should eat what remains after the offerings are made. If he does so, he will be released from all sin. Thus, the motive for action is the service of devatas, and this is in reality service of the Brahman, who abides in all devatas as their atma. In addition to the offerings themselves, all actions  subsidiary to them are permitted.
3. One element in karma yoga -  viz abandonment of attachment to fruits - has thus been explained. Another element is abandonment of doership. If one, that does an action, does not do it, who else does it? This other is stated  to be the gunas of his body- satva, rajas & tamas. He does the action no doubt; but who makes him do it? It is not his own nature; What makes him do it is the gunas by his connection with a body. The gita states that the action should be done with this thought:
But he who knows the truth about the division of gunas and works, O mighty armed One, through his knowledge that "Gunas operate on their products" is not attached. (Verse 28)


4. In doing karma yoga one sould also think that even the doership  of the gunas depends upon the Brahman who is the ruler of all.

For an introduction given earlier to the Gitarthasangrahas by Swamy Alavandar & Swamy Desikan 
For Essence of the first chapter go to  http://haricharanam.blogspot.com/2011/03/bhagavad-gita-chapter-1-arjuna-nishada_4368.html

For Essence of the second chapter go to  http://haricharanam.blogspot.com/2011/07/bhagavad-gita-chapter-2-samkhya-yoga_18.html